God doth not require of all those immediately who are wrapt up in Covenant with him Object 1. But here you say that that examination 1 Cor 1â— is required of all that be members and that at all times as well as their first comming to the Lords Supper Answ. This examination is indeed required of all those members who should partake of the Lords Supper but it is not required as you seem to say of every one to make him a member so that none can be a member but him that is able to examine himselfe for Gods Covenant to work faith and to give power to examine one's selfe afterward may make some as truely members as those who are able to act express their faith Now I have proved that Gods Covenant is a forehand given to children and to give them the seal of their first entrance into it many yeares after is as vile a thing as for them that are able and fit to examine themselves to have this Sacrament of the Lords Supper denied or delaied till many yeares after Object 2. But you say It 's left to every ones conscience to examine himself not that others should examine them and consequently if children be members thou it must be left upon their conscience Answ. We know in our own consciences that Children usually cannot examine themselves now if the Elders the Church are bouÌ„d to see Christs rules observed by others and if this examination be the rule that all must walk by who participate here then they must not suffer such yong ones no nor persons grown up and entred in by personal profession to receive this seal as they know are unable thus to do I think if Churches should degenerate in these dayes this course of Discipline should be attended especially by the Elders toward any of their members which way soever they have entred whether by their own or by their parents covenant And I have oft feared that there is some need already of it even toward some who enter by their own covenant and may have faith but are miserably to seek in the nature use and ends of the Lords Supper and consequently unfit to dâ—scern of Christ's body and so to come to that Sacrament Object 5. If Children may be members yet not come to the Lords Supper then it may come to pass that a whole Church may be a Church and yet not have the Lords Supper or ought not to have it Answ. 1. So there may for a Church may be a true Church yet want the benefit of some one or more of Gods Ordinances sometime Pastors sometime Elders sometime Seales 2. A Church of professing Believers may degenerate and turn prophane and sottish and so have no just right to the Seales and their Officers may leave them and so have no use of the Seales yet I suppose it is a Church of Christ still though degenerate though unfit to enjoy Seales will you therfore think the way of their Membership unlawfull viz. by professing their Faith Because such a rare thing as this may happen why then should you think the way of Childrens Membership unlawfull because of the like rarity in such a dark and gloomy state of them as you mention Object 6. If Children be Members then there will be many in the Church who are not Saints by calling nor faithfull in Christ Iesus which ought not to be if the Church could see â—t but these may be too plainly seen Answ. 1. I do think it 's true that poor Children may be and are look't upon with too too many dejected thoughts of unbelief â—espising of them as Children of wrath by nature and not with such high thoughts of Faith as Children and Sons of God by promise as I have shewn And I think herein is our great sin as it was in Christ's own disciples who were the first that we read of that would not have little Children brought unto him for which he rebuked them shewing their priviledge and for want of which faith in Gods promise about our children certainly God smites and forsakes many of our children 2. If therefore you think that Church-members must consist only of saints by calling so that your meaning is such saints as are so by outward and personal profession from the call of the Gospel are only to be Church-members this is an errour For 1. You know that they who define a Church to be a number of visible saints they usually put this phrase in and their sâ—ed who may not profess faith perhaps as their Fathers do and you shall find that the Israel of God under the old Testament are all of them said to be adopted Rom. 9.4 chosen and called Isay 41.8 9. and faithfull Isai. 1.21 and yet we know they were not all so by personal profession but in respect of their joynt federation and the outward Covenant of God with them 2. The outward Covenant is not all way first entred into by personal profession of faith but by Gods Covenant of promise to work or to use the meanes to work faith Hence it undeniably follows that as many may be in church-Church-covenant before they profess faith personally so many may be members of the Church without this profession of faith for this Covenant of working faith as hath been formerly explained doth not only belong to the Jews but to Gentile Churches also and Believers as hath been proved and might further be confirmed Object But say you If we saw hypocrites we were to cast them out as well as prophane persons and we see no grace in many children and therefore they must not be received in Answ. 1. If you see children of whom you cannot say that they are faithfull personally yet they may be faithfull federally as hath been shewed for they may lie under Gods Covenant of begetting faith by some meanes in them and then you are not to cast them out but accept them as God doth 2. The children of godly parents though they do not manifest faith in the Gospel yet they are to be accounted of Gods Church untill they positively reject the Gospel either in themselves or in their Parents and therefore God did never goe about to cast off â—he Iews and their seed untill they put forth positive unbelief the Lord promised to give them the means of Faith and did so and when Christ was come and the Gospel sent first unto them for their good the Lord herein fullfill'd his Covenant-Mercy as toward his Beloved people but when they rejected these meanes and cast off Christ and his Gospel then Rom. 11. they were broken off and not before Now hypocrites are such as profess Christ in words and yet deny Christ in deed Titus 1.16 2 Tim. 3.5 Hence they are such as positively refuse Christ hence the case of children in whom no positive unbeliefe appeares is not the same with this of hypocrites or prophane persons and when young Châ—ldren shall grow positively such I know not
of them and such As do their interest in him grutch Crispus with Gaius Stephanas With others were not all through Grace Baptis'd that of their Houshold were And Children who will doubt were there Then let us not to them deny Nor seem as if we did envy The priviledge which God from heaven Hath through his grace and favour given Nor let us limit his good Spirit In applycation of Christ's merrit Whose bloud was shed for them as well As those who them in age excell If such be taught of God who dare Deny they his Disciples are III. THOMAS SHEPARD Anagr More hath poâ—s'd MOre from this holy pen dâ—th â—ast'd The Baptisme to defend 〈◊〉 Infants 〈◊〉 at Church members are If well you do attend Then any Anti-baptists can with solidness confute I wish with all my heart that God will grant these labours fruit As good or better then the paines by other Godly taken That thereby all his precious Saints be would please to awaken That none may any more oppose with Zeal preposterous The Truth which Gods most holy word commendeth unto us That who were less convinced by this holy Shepards voice Yet in his Letter left behind they may â—â—e more rejoyce He was a shining Light indeed few other such are left The Lord vouchsafe we be not by our Sinns of them bereft And poure down of his Spirit more upon his Sons surviving That will be more and more unto Truth 's lovers a reviving IIII. THOMAS SHEPARD Anagr Arm'd as the Shop ARm'd at the shop of God's good word â—oth weapons unto him afford â—â—â—â—nd's the right of little ones Whom God in the Church Covenant ownes The Childâ—eâ— of â—is Church among To whom 〈◊〉 Kingdome doth belong And there withall the Seal thereof Through his free Mercy Grace and Love Yet are there some which them forbid As once his weak Disciples did To come to Christ and â—cruple make Whether therof they should partake But Christ was very angry for it As for such Zeale he did abhor it Oh come said he and welcom'd such With tokens of affection much As if that they and scarcely â—hy But such as they might chalenge any Or part or portion in his grace So did his favour thâ—m embrace His Babes his Lambs his little creatures He call's them As for such dâ—features Christ they defeat as well as them Whom they presume so to contemn This holy Shepard is like David From Lyâ—â—s mouth and Beare 's who saved That Little Kid whom God did crown With great and singular renown And so this Shepard hath no doubt A glorious crown his head about For all his labâ—urs and for this In high and everlasting bliâ—s And as the Lord doth honour him For Christ his sake so his esteem Both is and ought to be most rare 'Mongst them who Christ hiâ— followers are And oh how should we bless his Name That oâ—â—is Son he pour's the same Good Spirit that was in the Father Or doubles it upon him rather LORD these Epistles do thou bless And as thy Truth they do confess So make them precious in the eyes Of all that do thy Gospel prize Amen IOHN WILSON Senior THE CHURCH-MEMBERSHIP OF CHILDREN CLEARED VP IN A LETTER IN ANSWER To the Doubts of a Friend WHen we say That Children are Members by their Parents Covenant I would premise three things for Explication 1. That Children of Godly Parents come to the fruition of their Membership by their Parents Covenant but that which give 's them their right and interest in this Membership is Gods Covenant whereby he engageth himselfe equally to be a God to them and to their Seed This I suppose is clear 2. That according to the double Seed viz. 1. Elect Seed 2. Church-Seed So there is a double Covenant 1. Exernal and outward 2. Internall and inward And because the Covenant makes the Church hence there is an inward and outward Membership and Church estate there is an outward Iew an inward Iew Rom. 2.28 29. All are not Israel i. e. the elect Seed that are of Israel i. e. the Church-Seed of in outward Covenant to whom the Apostle saith belong's the Adoption the Covenants and the promises that is the externall Adoption whereby God account's them his Children or the Children of his house and family the Children of the Church and accordingly have the promises belonging to them in respect of outward dispensation although they be not Children by internall Adoption to whom belongs the promises by effectuall and speciall communication of saving Grace It is clearer then the day that many who are inwardly or in respect of inward Covenant the Children of the Devil are outwardly or in respect of outward Covenant the Children of God Isay. 1.2 I have brought up Children and yet Rebellions and in the next verse they are called my People i. e. by outward Covenant and yet worse then the Ox or Asse Deut. 32.19 20. they are called Sons and yet provokeing God to revengefull Wrath and Children and yet without Faith And look as some may be externally Dogs and yet internally Believers as the woman of Canaan whom in respect of outward Covenant Christ calls a Dog and the Iewes who yet rejected him Children Mat. 15.26 so many may be externally Children in respect of external Covenant and yet internally Dogs and evil men and we see that the purest Churches of Christ are called Saints and faithful Children of God and yet many among them Hypocrites and unbelievers because they that in respect of Church estate and outward Covenant and profession are outwardly or federally Saints are many times inwardly and really unsound Hence therefore it is that when we say that Children are in Covenant and so Church-Members the meaning is not that they are alwaies in inward Covenant and inward Church-Members who enjoy the inward and saveing benefits of the Covenant but that they are in external and outward Covenant and therefore outwardly Church Members to whom belongs some outward priviledges of the Covenant for their inward and eternall good These things being clear I the rather make mention of them to undermine divers usual objections againts the Membership and Covenant-Interest of Children as that they have no saving Grace many times and that they make no actuall profession of any grace and that many of them degenerate and prove corrupt and wicked c. for suppose all these yet God may take them into outward Covenant which is sufficient to make them the Church-Seed or Members of the Church although he doth not receive them into inward Covenant in bestowing upon them saving Grace or Power to profess it nay though they degenerate and grow very corrupt afterward 3. Because you may question what this outward Covenant is to which the seales are annexed and under which we shall prove Children are comprehended and because the Knowledg of it is exceeding usefull and very pleasant I shall therefore give a short taste of it as a light to
our after-discourse especially as it is considered in the largest extent of it This outward covenant therefore consists chiefly of these three branches or speciall promises 1. The Lord engageth himselfe to them that they shall be called by his Name or is Name shall be called upon them as 't is Isay. 63.19 They shall be called the Sons of God Hos. 1.10 and the People of God Deut. 29.12.13 Thou becamest miâ—e Ezek. 16.8 They may not be his Sons and People really and savingly but God will Honour them outwardly at least with this name and priviledg they shall bear his name to be called so and consequently to be accounted so by others and to be reckoned as of the number of his visible Church and People just as one that Adopts a young Son he tel's the Father if he carry it well toward him when he is grown up to years he shall possess the inheritance it selfe but yet in the mean while be shall have this favour to be called his son and be of his family and houshold and so be reckoned among the number of his Sons 〈◊〉 Râ—m 9 4. 2. The Lord promiseth that they shall above all others in the World have the meanes of doing them Good and of conveying of the speciall Benefits of the Covenant Nay they shall be set apart above all People in the World to enjoy these speciall benefits of Remission of Sins power against sin eternal life c. â—ndâ—â— all certainly have these by these meane unless they refuse them this is evident from these and such like Scriptures and examples 〈◊〉 priviledge hath the Iew saith the Apostle Râ—m 3.1 and what advantage by Circumcision if by nature under wrath and sin for upon that ground the Apostle make's the question he Answers 't is much every way but coâ—sly because tâ— them were commiâ—ted the Oracle of God 1. â— the Word promises Covenant which are the ordinary meanes of saving grace and eternall good others hear the word but these in outward Covenant enjoy â—â—â—â— Covenant and promise and hence these in the first place and principally are sought after by these meanes and therefore Christ forbids his Dâ—sciples at first to go preach in the way of the Gâ—nâ—ileâ— persons out of Covenant but to the lâ—sâ— sheep of â—hâ— hâ—use of Israel Mat. 10.6 and himselfe tells the Woman of Canaan that he came not but to the last sheep of the house of Israel Mat. 15.24 And although he bid's his disciples go preach to all nation yet Acts 3.26 it 's said unto you First hath he sent Christ because you are children of the promise and Covenant verse 25 Repent therefore and be converted verse 19. Do not resist or refuse Christ for he hath First sent Christ to you to bless you and turn you from your iniquities and the promise is full and fair Rom. 11.23 If they abide not in unbeliefe i. e. in refusing grace and Christ when offered they shall be graffed in for God is able to do it and will do it and the reason why the Lord gave his people up to their own counsells it was because My people would noâ—e of me after all the meanes God used for their good Psal. 81.11 12 13. And Deut. 7.6 The Lord hath chosen you above all people on the earth to be a special people to himselfe and thou art an holy people unto the Lord How a holy people by inward holiness no verily for many of them were inwardly unholy both Parents and children but thou art holy i. e. thou art externally sanctified and set apart by special meanes of holiness to be a special people unto God And therefore Isay 5.7 the men of Iudah are called Gods pleasant plant i. e. planted into the root and fatness of the Church and therefore had all meanes used for their further special good verse 4. What could bee done to my vineyard that hath not been done And hence it is that though the word may come to heathens as well as Church-members yet it comes not to them by way of Covenant as it doth to Church-members nor have they any promise of mercy aforehand as Church-members have nor is it chiefly belonging to such but unto the children of the Covenant the promise as hath bee said And hence also it follow 's that God never cutt's off the seed of his Servants from the special benefits of the Covenant until they have had the meanes thereunto and they have positively rejected those meanes and hence the Jewes who are made the Pattern of what God will do toward all Gentile-churches Rom. 11. were never cast off till by positive unbelief they provoked the Lord to break them off by rejecting and refusing the meanes of their eternal peace 3. The Lord promiseth that the seed of his people indefinitely considered shall have this heart viz which would refuse special grace and mercy taken away as well as meanes used for that end this is evident from Deut. 30.6 The Lord thy God will Circumcise thy heart and the heart of thy seed to love the Lord he will cut off the uncircumcision and sin and resistance of the heart against God he will take away the stony heart not indeed from all in outward Covenant particularly but from these indefinitely so that there is no promise to do this for any out of the visible Church though God of his Soveraignty and free mercy somtimes doth so but the promise of this belongs indefinitely to those of his Church among whom usually and ordinarily he worke 's this great work leaving him to his own freeness of secret mercy to work thus on whom he will and when he will in the mean while no man can exclude himself or any others within this Covenant from hope of this mercy and grace but may with comfort look and pray for it for this is Gods Covenant that the Redeemer shall come out of Sion and turn away ungodlyness from Iacob Rom. 11.26 27. for the Covenant of God doth not only run thus If thou believe and receive grace thou shalt have it but thus also I will Circumcise your heart I will take away the stony heart I will turn away ungodliness form you I will enable to believe And hence these three things follow from these things thus opened 1. That as the Covenant run's not only thus viz. If thou believest thou shalt be saved but also I will enable to believe So a mans entrance into Covenant is not only by actual and personal profession of Faith as some say because God's Covenant run's a peg higher viz to make and enable some to believe and so to make that profession 2. That the very outward Covenant is not meerly conditional but there is something absolute in it and hence it follow 's that it is a great mistake of some who think that Circumcision and Baptism seal only conditionally the outward Covenant being â—say they meerly conditionall for those three things mentioned in the outward Covenant you
see are in some respect absolute and if the Covenant was only conditionall then the Lord was no more in Covenant with Church-Members than with pagans and infidels for it may be propounded conditionally to all such that if they believe they shall be saved but assuredly God's grace is a little more extensive to the one then to the other 3 Hence you may see what Circumcision once did and Baptism◠now seal's unto even to Infants the seal is to confirm the Covenant the Covenant is that God outwardly at least owne's them and reckon's them among his people and Children within his visible Church and Kingdome and that here upon he will prune and cutt and dresse and water them and improve the means of their eternal good upon them which good they shall have unless they refuse in resisting the means nay that he will take away this refuseing heart from among them indefinitely so that though every one cannot assure himself that he will do it particularly for this or that person yet every one through this promise may hope and pray for the communication of this grace and so feel it in time These things thus premised to clear up the ensuing discourse I shall now do two things 1. Leave a few grounds and reasons to prove that Children are in Church-Covenant and so enjoy Church-Membership by their parents 2. I shall then Answer your scruples To the first The truth of it is manifest by clearing up this proposition viz That one and the same Covenant which was made to Abraham in the old Testament is for substance the same with that in the New and this under the new-Testament the very same with that of Abraham's under the old I say for Substance the same for it is acknowledged that there was somthing proper and personal in Abraham's Covenāt as to be a Father of many Nations but this was not of the Substance of the Covenant which belong's to all the Covenanters and unto which the Seal of Circumcision was set for all Abraham's seed neither in those nor these dayes are the fathers of many nations nor did Circumcision seal it Again it is confessed that the external administrations of this one the same covenant are diverse but still the Covenant for substance is the same For that old covenant was dispensed with other external signes sacrifices types prophesies then this under the new There was something Typical in Abraham's covenāt concerning Canaan a type of heaven but yet the same Covenant remaine's now with a more naked manner of dispensation or promise of heaven And hence it follow 's that if it may appear that the Covenant it self is one and the same now as then then as now then it will undeniably follow that if the New Covenant under the Gospel be not a carnal Covenant no more was that if the new-Covenant be not proper to Abraham's natural seed no more was that which was made with Abraham if the substance of that Covenant was I will be a God to thee and thy seed then this very Covenant remaine's still under the Gospel it being one and the same with that if by vertue of that Covenant the Children were made Members of the Church and hence had a Church priviledge and seal administred then the same Covenant remaining the same and in the same force and benefit our Children also are taken into the like Membership It remaine's therfore to prove that which all our Divines have long since made good against the Papists that the Covenant then and now is for substance one and the same or that the Covenāt made with Abraham was a Gospel-Covenant and this Gospel-Covenant the same that was made with Abraham 1. The Covenant made with Abraham is renewed in the Gospel as to the main thing in it viz I will be their God and they shall be my people Heb. 8.10 Ier. 31.33 and though the seed be not exprest yet it s understood as 't is Gen. 17.8 if need be shall be proved hereafter 2. Because Abraham's Covenant is of Gospel eternal priviledges Not proper therefore to him and his fleshly posterity For righteousness by Faith was sealed up by Circumcision Rom. 4.11 which is a Gospel priviledge and is the ground of all other priviledges and yet in Gen. 17.7 there is no expression of this righteousness by Faith but it is understood therefore in this I will be their God So the promise of eternal life and resurrection therunto is wrapt up in this I am the God of Abraham Isaac and Iacob 3. Because there was never any Covenant but it was either of Grace or workes that of workes on mount Sinai that of Grace which was made with Abraham and hence Gal. 3.17 The Covenant which was confirmed afore by Christ the Law 430 years after cannot disanull and what was that Covenant before surely it was the Covenant of Grace becaus it was confirmed by Christ and what was this Covenant confirmed by Christ but the Covenant made with Abraham for of this the Apostle speakes verses 14 16. And he cal's it expressly by the Name of Gospel or the Gospel-Covenant verse 8 9. 4. Because when God reneweth his promise and Covenant made with Abraham with his people at the plaines of Moab Deut. 30.6 it run's in these words viz I will Circumcise thy heart and the heart of thy seed now this is a Gospel priviledg and a gospel-Gospel-Covenant as appeares by comparing this text with Rom. 10.8 wherin the righteousness of faith or the Gospel is brought in speaking the words of this Covenant saying the word is nigh thee in thy heart mouth Deut. 30.11 12 13 14. Now if that place Gen. 17.7 should be said to be obscure concerning the promise I will be a God to thy seed yet here in this place God speak's plainly which by comparing the scriptures is a Gospel promise and of a Gospel priviledge and therefore to be preach't by Ministers of the Gospel and to be believed by the professors of it 5. Because this promise I will be a God to thee and thy seed doth not belong to Abraham his seed as after the flesh or as lineally descended of Abraham but as believers and this is most evident Rom. 11. wherein 't is said of the Jews 1. That they were broken off made no people no Church by unbeliefe verse 20. 2. That by Faith they shall be graffed in again verse 23. If therefore they were broken off the Church by unbeliefe then they stood as members of the Church by Faith and if by faith they should be graffed in then they stood by faith at first Again it is said in this Rom 11.28 that they are loved for the Fathers sakes surely not as natural fathers but as spiritual by faith and hence Nehem. 9.8 it is expressly said that God found Abraham faithfull before him and made a Covenant with him Again if the posterity of Abraham were Members upon this ground only or chiefly viz. because
they were lineally descended of Abraham then Esau Ishmael the Iewes Rom. 11.20 could never have been cast off from being Members of the Church because they were alway the natural off-spring posterity of Abraham Hence therfore it follow 's that if they were ingraffed in the Church as Believers the Fathers as actually believing the Children as sett apart by promise of God to be made to believe and in their Parents Faith accounted believers then all believers at this day have the same priviledg and the Covenant then being made only in respect of Faith must needs be Gospel Covenant the same with God's Covenant at this day And hence also it follow 's that if they were Members as Believers then not as Members of that nation They were not therefore members of the Church because they were descended of Abraham and were in a national Church and were by generation Jews Circumcision was a Seal of Righteousness by Faith Rom. 4. 11. therefore they were sealed as believers Thus much for the first argument wherein I have been the larger because much light is let in by it to answer divers mistakes I shall name the rest with morerbrevity Argum 2. If it was the curse of Gentiles to be strangers to the Covenants of promise made with the Iews before they became the Churches of God then by being Churches this Curse is removed and hence Ephe. 2.12 13. The Apostle saith they were strangers to the Covenant and Common-wealth of Israel but are not so now If you lay that the Ephesians were in Covenant but not their seed and so they were not strangers I Answer that the Apostle doth not set out their cursed estate meerly because they were without any Covenant but because they were strangers to that Covenant of promise which the Israelites had for if their children had it not they were then as without Covenant so without God and without hope as Pagans are which is notoriously cross to the current of all Scripture as may afterward appear Argum 3. The Apostle expresly saith Your children are holy 1 Cor. 7.14 and if federally holy then of the Church for reall holyness cannot be here meant and in the Covenant of it even as 't is said Deut. 7.6 thou art an Holy people unto the Lord thy God few of which number were really and savingly holy but they were all so fedâ—rally or by Covenant and so became Gods special Church or people If you say That this holiness is meant of matrimonial holiness viz. that your children are not bastards but legitimate The answer is easy for upon this interpretation the Apostle's Answer should be false for then if one of the parents had not been a Believer and so by his Believing Sanctifyed his unbelieving Wife their Children must have been Bastards whereas you know that their Children had not been in that sence unclean or illegitimate although neither of them were Believers for the Apostle's dispute is plain viz. that if the Believing Husband did not Sanctify his unbelieving Wife then were your Children unclean â—â—e say you Bastards but it 's evident tâ—at Children may be in this sense clean and yet no Faith in either Parent to Sanctify one another to their particular use unless you will say that all Children of heathens are Bastards because neither of the parents Believe Argum. 4. Rom. 11.17 The Iews are cut off from the fatness of the Olive tree and the Gentiles put in or ingraffed in their room Now this Ingraffing is not into Christ by saving faith for it is impossible that such should ever be broken off who are once in it must therefore he meant of their ingraffing into the external state of the visible Church and the fatness and priviledges thereof of which Church Christ is the external and political head into whom in this respect they are ingraffed by external visible Faâ—â—h 〈◊〉 Covenant Hence thus I reason That if the Iews and their 〈◊〉 were ingraffed members of the Church then the Gentile 〈…〉 into the same state and comming in their 〈…〉 with their Children members of the Church when the Jews hereafter shall be 〈◊〉 they shall be ingraffâ—d in as they were before them and their 〈◊〉 verse 23. In 〈◊〉 mean while the Apostle put 's no difference between the present ingraffing of the Gentiles now and of tâ—eâ—s past or to come and therfore they and their seed are ingraffed Members now Argum. 5. Because there is â—he same inward cause moving God to take in the Children 〈◊〉 believing Church-members into the Church and Covenant now to be of the number of his people as there was for â—aking the Iews and their children for the only cause why the Lord took in the Jews and their Children thus was 〈◊〉 Love and fâ—â—e gracâ— and mercy Deâ— 4.37 becaus◠〈◊〉 Lâ—ved thy fathers tâ—erfore â—â— crose tâ—â—ir seed which choosing is not by eternal Election or choosing to glâ—â—y for many of their â—â—ed never came to Glory but unto this priviledg to be his people above all others in outward Covenant with him which is exceeding great Love if you Remember what hath been said of the bâ—anches of this outward Covenant and visible Church estate And hence â—eu 10.15 â—e uâ— the Lord had â—â—â—light in thy fathers hence he chose their seed above all people as at that day viz. to be his people â—â— so that I do from hence fully believe that either God's love is in these dayes of his Gospel less unto his people and servants then in the dayes of the old Testament or if it be as great that then the same Love respects the seed of his people now as then it did And therefore if then because he loved them he chose their seed to be of his Church so in these dayes because he loveth us he chooseth our seed to be of his Church also Argum 6. Because our Saviour speak's plainely of all Children who are brought to him that of such is the Kingdom of heaven and none are ordinarily heires of the Kingdom of Glory but such as are of God's visible Church and Kingdom here The objections against this place I think not worth confuting because I hope enough is said to clear up this first particular to prove the children of confederate believers to be in Covenant and Church-members I now proceed to the second thing viz to answer your objectioÌ„s Object 1. If Children say you be members as it was in Abraham's Covenant then wives and servants and all the houshold are to be taken in for so it was Gen. 17. Gen. 3â— 2.3 and then what Churches shall we have but such as you fear God will be weary of angry waâ— Answ. Churches at first by your own confession were in families where therfoâ—e God's grace did the more abound by how much the less it did abound abroadâ— And hence Abraham's family and houshold was a Church of God but yet consider withall that all were not of this Family church meerly
yet though this be wickedness and disorder yet the Church may proceed against them and so it may against their Children who are bound to own the Covenant made with God and of God with them in their Parents as well as any Church-Members are to own their own Covenant by their own personal profession What disorder therfore will come in as you conceive this way will come in by your own way and what course you should take to heal the one by the same you may heal the other Object 3. If Children say you be members then their seed successively untill they be either dissolved or excommunicated and if so then what Churches shall we have Answ. 1. What Churches shall we have Truely not allway Churches of Angels and faints but mixt with many chaffy hypocrites and oft times prophane persons But still I say this objection holds as firm against gathering Churches of visible professing believers For God knowe's what Churches we may have of them even heaps of hypocrites and prophane persons for I know not what can give us hope of their not apostatizing but only Gods promise to be a God to them and to preserve them and truly the same promise being made to their seed gives me as much ground of faith to hope well of Churches râ—sing out of the seed of the godly as of the professing Parents themselves I know one may have more experimental charity concerning some few professing the fear of God but my Church-charity is equal about them especially considering that those whom God receiv's into Church Covenant he doth not only take them to be a people to him but to â—stablish them to be such viz for time to come And hence God is said to establish his Covenant with Isaac not Ishmael who was to be rejected Gen. 17.19 and God is said to gather them into CovenaÌ„t to establish them to be a people both young old present posterity and that which was to come Deut. 29.11 15. 2. God was as Holy and as exactly requiring holiness from the Jewish Church as well as from Christian Churches now do you think that the Covenant which then wrapt up the Iews children into Church-membership was an high-way of prophaness and unholyness in the members thereof of defiling polluting Gods Church or was it a way and meanes of holiness and to keep them from being prophane to affirm the first is somthing Blaphemous and very false for 't is expressly said Ier. 13.11 that as the girdle cleaveth to the loynes of a man so he caused the whole house of Israel not grown men only to cleave to him that they might be to him a people which was by Covenant and for a name for a praise and for a glory Gods name Glory praise was the end and the Covenant was the meanes hereunto and therefore it was no way or meanes of unholyness in that Church but if you say it was a meanes of holiness why then should we fear the polluting of Churches by the same Covenant which we have proved wraps in our seed also indeed they did prove universally prophane in the Jewish Church so they may in ours but shall man's wickedness in abuseing God's grace and forsaking hâ—s Covenant tye the hands or heart of God's free grace from taking such into Covenant what â—â—oâ—gh some did not Believe saith thâ— Apostle Rom. 3.3 4. â—â—all their unbelief make the Faith of God without effect God forbid 3. Suppose they do prove prophane and corrupt Churches yet even then when they are corrupt they are such Churches where ordinarily God gathers out his Elect and out of which till purer are gathered or these wholly rejected there cannot be expected ordinarily any salvation for so saith our Saviour salvaâ—ion is of the Iews Iohn 4.22 even in that very corrupt and worst estate of the Church that ever it was in Object 4. If children be members then they must come to the Lords Supper for you know no difference between member and member in point of priviledge unless they be under some sin Answ. 1. Yes verily there is a plain difference between member and member though professing believers in point of priviledge though they lie under no sin for a man may speak and prophesy in the Church not Women A company of Men may make a Church and so receive in and cast out of the Church but not Women though professing Saints 2. All grown men are not to be admitted though professing Believers to the Lords Supper my reason is A man may Believe in Christ and yet be very ignorant of the nature use and ends of the Lords Supper now such may be Baptized as soon as ever faith appeares Mark 16.16 but they may not be admitted to the Lords Supper because they will be guilty of the body and blood of the Lord if they through their ignorance cannot discern the Lord body I know no reason but ignorant persons may be as well suspended from the use of this priviledge though they be true believers for faith may consist with much ignorance as well as distracted persons who notwithstanding may be believers also 3. If therefore children be able to examine themselves and discern the Lords body they may then eat and herein there is no difference in this priviledge between member and member 4. Children not being usually able to examine themselves nor discern the Lords body hence they are not to be admitted to the use of â—â—is priviledge and yet they may be such members as may enjoy the benefit of other priviledges even that of Baptisme for baptisme seales up our first entrance into the Covenant This first entrance is not allway by peâ—sonal profession of Faith but by Gods promise of working or of vouchsafeing the meanes of working of it now Children as is proved being under this Covenant as we see all the posterity also of Abraham was hence though children cannot profess faith nor actually examine themselves yet they may receive and must receive baptisme being allready under Godâ— Covenant but because the Lords Supper doth not seal up this first entrance and first right to the Covenant but our growth and fruition of the Covenant hence this act on our part is required to participate in this which the Apostle calls self-examination and the act of takeing and eating Christ and of discerning the Lords body and of doing this in remembrance of Christ which every baptised person and Church-member is not allway able to do A child may receive a promise aforehand of a rich estate given him and this promise sealed up to him his father receiving it for him but it is not fit that he should be put to the actual improvement and fruition of that estate untill he is grown up understands himselfe and knows how to do it so 't is here the Sacrament of the Lords Supper requires ability 1. To take Christ as our own 2. To eat Christ that is to take fruition of him the which acts of saith
c 4. Hereby they may not only hope and Pray but are incouraged to Believe concerning their Children and the rest of those who are in Covenant among them that God will do them good as they conclude mercy to the remnant forgivness of their sins with faith upon this ground thou wilt remember the Truth to Iacob and thy Mercy to Abraham sworn unto our Fathers in dayes of old Micah 7.18 20. This indeed is the childrens faith for themselves and their children but so it may be a ground of Parents faith And if we pray for our children why should we doubt leaving only secrets to God if we see them dy before they reject the Gospel positively I see no reason for any man to doubt of the salvation of his child if he dyes or that God will not do good to his child in time if he lives 5. This stirrs up their hearts to be the more sincerely holy and keep in with God because of their children and to educate them with more care and watchfullness because they are the Lord's Children as well as theirs they are not common but holy vessels and therfore let them see that they be not defiled and hence we find that when God exhort's to any duty of holiness in Scripture he oft makes this the ground of it I am your God and hence God aggravates their sin in offering their children to Molech Ezek. 16. because they were his children that should have been better used 3. In respect of themselves the good is very great 1. It is a special meanes to prevent sin Deut. 29. I make this Covenant not only with him that is present but with your seed also who are not here verse 15 Lest there should be among you man or woman family or tribe whose heart turnes away from God and lest there should be a root of gall and wormwood and indeed it mightily workes on the heart to think shall I whom God hath chosen to be his be my own or be the Divels or be my lusts c 2. 'T is a strong motive engagement upon them to forsake sin even the uncircumcision and sin of their hearts as is evident Deut. 10.15 16. The Lord had a delight to choose the seed of your fathers even you to be his people as it is this day what follow 's Therefore Circumcise the foreskin of your hearts and be no more stiff-necked 3. 'T is a special help as to avert their hearts from sin so to convert turn them to God to make them look toward God that he would turn them when perhaps they are without any hope in other respects of mercy or of being able by any meanes they can use to turn themselves this is evident Acts 3.19 with verse 25. Repent and be converted for you are the children of the Covenant which God made with our fathers this drawes their hearts when they see how God call's them to return Ier. 3.22 Come unto me ye back sliding children c we câ—me unto thee for thou art the Lord our God When backsliding Ephraim could not convert himselfe he cryes unto God oh turn me and I shall be turned for thou art the Lord my God Ier. 31.18 which places cannot be meant of being their God only by internal Covenant in giving to them the special benefits of the Covenant for then they should be in Covenant with God and have remission of all their sins c before they were turned or before faith and therefore it 's meant of being a God in outward and external church-Covenant which is no smal motive and loadst one to Believe And although many do not believe and will not be turned yet this Covenant is an high priviledge and great favour fitt in it self to draw to God though many believe not and hence the Apostle saith that the priviledge of the Iew is great in having God's Oracles which contain God's Covenant committed to them though some believe noâ— which unbelief make's not he saith the faith of God i. e. God's promise or Covenant of none effect or an uneffectual and fruitless Covenant for this word of God's Covenant shall take some effect among some such as are in it which therfore is a priviledge though many perish as is evident Rom. 9.4 6. 4. 'T is a special meanes of binding them fast to God when they are turned Ier. 13.11 as the girdle cleaveth unto a man so have I caused the whole house of Israel to cleave unto me that they may be for a name and glory Deut. 30.20 thou shalt cleave unto him because he is thy life and the length of thy dayes he was not their life spiritually and savingly for many thus exhorted were dead and in their sins but federally or in outward Covenant 5. If they shall forsake and break loose from God and from the bond of his Covenant and have as much as in them lies cast themselves out of Covenant by their own perfidiousness breach of Covenant that one would think now there is no more hope yet it is a special meanes to encourage their hearts to return again even when they seem to be utterly cast off and therefore it 's said Ier. 3 1. though thou hast committed whoredome with many lovers wherby the covenant was broken yet return unto me so Deut. 4. If when you are scattered among the nations and shall serve wood stone and be in great tribulation if from thence thou seek the Lord thy God thou shalt find him he will not forsake thee and what is the reason of it viz. his remembrance of the Covenant with their fathers for so 't is Deut. 4.27 28 29 30 31. But I forbear to name more such things as these which come by outward Covenant to Inchurched Members 4. In respect of others their good is very great for 1. now they may enjoy the special watch and care of the whole Church which otherwise they must want 2. They hereby have the more fervent Prayers of others for their good and hence Rom. 9.1 2 3. we see how Paul upon this ground had great zeal in his prayers for the Jews not only because his countrymen but especially because to them did belong the Adoption and Covenants they had gracious Fathers c. so Psal 89.49 Lord remember thy former loving kindnesses which are sworn to David in truth And hence we see Moses oft pleads and prevailes with God in prayer for the sinning Israelites viz. oh Remember Abraham Isaac and Iacoâ— Now I pray you lay all these things together and then see whether you have any cause to say What profit is there by Covenant and Church-membership of persons not yet able to profess the faith of Jesus Christ Quest. 2. You say when families were Churches all of the family were of the Church and when a Nation was a Church all that were of that nation were of that Church But now Believers being matter of the Church what if none were admitted till
they can hold forth visible faith would not many of these things be more clear Answ. In these words there is a threefold mistake 1. That all of the family nation in former times were of the Church this 〈…〉 for God never took â—â—y to be his Church but 〈◊〉 they were Believers at 〈◊〉 eâ—ternally In that Nation I say Believers which either are professed believers or promised believers such as by outward Covenant shall have the meanes to be made believers in y â— Nation and hence you have heard that the Nation of the Jews stood by Faith and were broken of by unbeliefe and if any rejected the Covenant as Ishmael and Esau they were not of that Church though they did and might dwell in y t nation as doubtless thousands did 2. You think that Visible pâ—â—sonal Faith only makes the Church and members of it which â—s an errour as may appear from many thingâ— already said for Children may be in Gods account professors of y â— Faith parentally as well as personally i. e. in the profession of their parents as well as in their own And hence you shall find that the Covenant God entered into with the Parents of Church-members personally the Children are said to have that Covenant made with them many hundred yeares 〈◊〉 See for this purpose among hundreds these few Scriptures Haggaâ— 2.5 In Haggal's time God is said to make a Covenant with them then when they came out of Egypt which was not personally but parentally so Hosea 12.4 5. when God entred into Covenant with Jacob at Bethel God is said to speak with US who lived many yeares after and hence the Children many yeares after challenge Gods Covenant with them which was made with their Fathers for them Micah 7.19 20. Hence also those Children are said to Come to Christ who were not able to come themselves but only were brought in the armes of others to Christ. It 's a known thing among men that a Father may receive a giâ—â— or Legacy given to him and his heires and he and his heires are bound to perform the condition of the Covenant and promise by which it is conveyed and that the Child doth this in his Father 3. You think that if men only grown up and able to profess Faith should be of the Church then all things would be more clear aboâ—â— Children Truly I believe the quite contrary upon y â— grounds before laid dowâ— For 1. Hereby pollution of Church shall not be avoyded but rather introduced to excluâ—â— Children from an holy-making Covenant as we have proved 2. Hereby that good and benefit of their Covenant should be lost not gain'd by excluding them out of Covenant untill they can personally profess and make use of the Covenant The wisdome of man furthers not the Righteousness of God And here let me conclude with the naked profession oâ— my Faith to you in this point which is â— Bulwark of defence against all that is said by Anabaptists against baptising of Infants 1. That the Children of professing Believers are in the same Covenant God made with Abraham Abraham was a Father of many nations and not of one nation only and hence the same Covenant made with him and the believing Israel in that nation the saâ—â— Covenant is made with all his believing seed in all other nations 2. That Baptisme is a seal of our first entrance and admission into Covenant and therfore is to be immediately applyed to children of believeing parent as soon as evâ—â—â—hiâ— be in Covenant and that is as soon as they become the visible seed 〈…〉 faithfull for so the Covenant to Abraham run's I will be thy God and the God of thy seed not only his elect-seed but Church-seed as hath been shew'd not only of his seed in that one nation but in all Nations These two things I cannâ—â—â—ell how to avoid the light of they are so clear and the ignorance of these makes so many Anabaptists as they are called and I never yet met with any thiâ—â— written by them and much I have read that was of any considerable weight to overthrow these But I forget my selfe and trouble you My prayer is and shall be That the Lord would gâ—ve you understanding in all these things FINIS Errata Preface Page 4. Linâ— 20. read wonted p. 6. l. 7. r. y t have fought p. 7. l. 28. r. spiritâ—â—â— page 18. liâ—â— 29. for 〈◊〉 r. anâ— In y e Book page 11. line 34. for now r. were Instances hereof see in the pâ—eface to â—â—e act of the Synod held aâ— Boston 16â—2 Touching Bâ—ptism Consociation of Churches Cap. 4. Pag. 14. Keyes Cha. 4 Pag. 15. Act. mon. vol 3. Pag. 606 610. s. m. Argum 1.